scholarly journals Jesus - Kind van God, Vaderloos in Galilea

2001 ◽  
Vol 22 (2) ◽  
pp. 401-417 ◽  
Author(s):  
A.G. Van Aarde
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Church Fathers ◽  
Biological Father ◽  
Gospel Of Thomas ◽  
The Public ◽  
The New Testament ◽  
John's Gospel ◽  
Paul's Letters ◽  
Literary Model

This article consists of four sections. Firstly, it reflects on the public debate regarding Jesus' alleged illegitimacy. The article argues that illegitimacy here refers to fatherlessness. Secondly, Joseph is focused on. According to New Testament writings of the latter part of the first century, Joseph is either Jesus' biological father (John's gospel) or the person who adopted him as son (the gospels of Matthew and Luke). Thirdly, Joseph as a legendary literary model is discussed (in the Old Testament, intertestamentary literature, the New Testament, writings of the Church Fathers and the dogtrines of the Orthodox Church). Fourthly, the articles sketches a picture of a fatherless Jesus based on evidence from the earliest intracanonical writings (the Sayings Gospel Q, traditions in the Gospel of Thomas, Paul's letters and the Gospel of Mark). Joseph does not appear in these writings. The article concludes with a reflection on the relevance of fatherlessness for today.

The Old Testament Witness

2019 ◽  
pp. 91-113
Author(s):  
Matthew Levering
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Hebrew Bible ◽  
Biblical Scholarship ◽  
The New Testament ◽  
The Dead ◽  
John's Gospel

In contemporary biblical scholarship that investigates the question of whether Jesus of Nazareth was raised from the dead, scholars generally pay some attention to the Old Testament. The first part of this chapter therefore examines the findings of the New Testament scholars Dale Allison and N. T. Wright and the Hebrew Bible scholar Jon Levenson. The chapter next examines St. Thomas Aquinas’s use of the Old Testament in commenting on John 20–1, the chapters of John’s Gospel that treat Jesus’ Resurrection appearances. In his commentary, of course, Aquinas is not attempting to investigate the historicity of Jesus’ Resurrection. Commenting on John 20–1, Aquinas includes 139 quotations from the Old Testament. The chapter argues that the verses selected by Aquinas play a valuable cumulative role in supporting the truth of the claim that Jesus rose from the dead.

Learning to Pray by Singing

2021 ◽  
Vol 54 (2) ◽  
pp. 113-121
Author(s):  
Stefan Klöckner
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Church Fathers ◽  
Gregory The Great ◽  
The Bible ◽  
Christian Perspective ◽  
The New Testament ◽  
Canonical Order ◽  
The Individual ◽  
The Church

Gregorian chants are mostly based on Old Testament texts, predominantly from the Psalms. Decisive for their interpretation in the light of the New Testament are texts of the Church Fathers (Augustine, Gregory the Great, etc.). The texts often do not follow their canonical order in the Bible, but were primarily compiled on the basis of broader associations. Hence, it is not uncommon for new content references to emerge that are committed to a Christian perspective, emotionally and theologically very bold. This article describes an imaginary ‘Gregorian Composition Workshop’: the individual ‘chambers’ include compiling texts, the choice of a suitable mode and melody, as well as the most refined rhythmic differentiations. The final piece, through its unique quality as the ‘sounding word of Holy Scripture’ permits an intensive view of the spirituality of the ninth and tenth centuries, and a realistic understanding of the Psalms as the basis of Christian existence.

In Quest of the Third Heaven: Paul & his Apocalyptic Imitators

2004 ◽  
Vol 58 (1) ◽  
pp. 24-55
Author(s):  
J.R. Harrison
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Late Antiquity ◽  
First Century ◽  
The Other ◽  
The Third ◽  
Authority Figure ◽  
The New Testament ◽  
Paul's Letters ◽  
Social Agendas

AbstractIt is an irony of history that by late antiquity Paul had become the authority figure he never was during his lifetime. However, by the subapostolic and patristic periods Paul's apostolic authority was no longer considered quite so controversial. From 200 AD onwards Paul's letters were regularly cited alongside the Gospels and the Old Testament as 'Scripture'. It is therefore no surprise that the premier apocalyptic theologian of the New Testament would spawn several apocalyptic imitators. Two 'Apocalypses of Paul' have come down to us from antiquity, one gnostic, the other Christian. After discussing each work, the article asks to what extent the historical Paul would have agreed with these later works written in his name. The article will demonstrate how differing ecclesiastical traditions appropriated Paul for their own theological and social agendas instead of allowing the apostle to the Gentiles to speak to his first-century context

scholarly journals Origen’s theological and mystical approach to the Scriptures in the introduction to his commentary on John’s Gospel

2011 ◽  
Vol 45 (2/3) ◽  
Author(s):  
P.B. Decock
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Moral Values ◽  
Philosophical Tradition ◽  
Absolute Value ◽  
The New Testament ◽  
Union With God ◽  
John's Gospel ◽  
Full Revelation

This article explores Origen’s approach to interpreting John’s Gospel as can be seen in the introduction to his commentary. It deals with the points which were usually discussed in the introductions to Aristotle and Plato. It was this educational aim of the philosophical tradition that was Origen’s chief concern in commenting on the Scriptures; an aim which was not seen as merely becoming skilled or well-informed. Rather, it was about developing in virtue, in wisdom, in conversion to the Good (Plato); or as Origen understood it, development in love for God. Origen perceived the development of love for God in three basic steps: moral purification, by which the person is enabled to appreciate moral values; enlightenment, by which the person recognises God as the supreme and absolute value; and finally, union with God in love, which is never fully achieved in this life. The New Testament together with the Old Testament (understood in the light of the New Testament), reveals the power of the Gospel “in mirror darkly” while the “eternal gospel” will be the full revelation of it at the eschaton. John’s Gospel is the clearest expression of the divine Logos; but no one can understand the text fully as expression of the Logos unless one becomes like John – who was intimately related to the Logos, as the Logos is related to the Father (John 13:23, 25; 1:18).

Atonement

2013 ◽  
Author(s):  
Stephen Finlan
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Lord's Supper ◽  
1 Corinthians ◽  
Apostle Paul ◽  
English Translations ◽  
The New Testament ◽  
Paul's Letters ◽  
The Temple ◽  
First John

Theological usage of the term “atonement” refers to a cluster of ideas in the Old Testament that center on the cleansing of impurity (which needs to be done to prevent God from leaving the Temple), and to New Testament notions that “Christ died for our sins” (1 Corinthians 15:3) and that “we were reconciled to God through the death of his Son” (Romans 5:10). In English translations of the Old Testament, “make atonement” usually translates kipper, the verb for the cultic removal of impurity from the Temple or sanctuary, accomplished through the dashing or sprinkling of the blood of the “purification offering” or “sin offering” on particular Temple furnishings. Kipper occurs most often, but not exclusively, in sacrificial texts. Kipper is also performed over the scapegoat in one passage (Leviticus 16:10). Thus, scholarly discussions of atonement in the Old Testament focus on the sacrificial and scapegoat rituals but also attend to the procedure for making a redemption payment, for which the word kopher (cognate with kipper) is used. The most important day in the ancient Jewish liturgical calendar was Yom Kippur, the Day of Atonement, when the supreme sacrificial rituals of the year were performed, and the only day of the year on which the scapegoat rite was performed. Atonement in the New Testament is expressed through metaphors of sacrifice, scapegoat, and redemption to picture the meaning of the death of Christ. The Apostle Paul is the main fountainhead of these soteriological metaphors, but they occur in the other epistles and in Revelation. Atonement imagery is much less common in the Gospels, possibly appearing in the Lord’s Supper and the ransom saying (Mark 10:45). Most (but not all) scholars would agree that atonement in the Old Testament concerns cleansing the Temple (the Deity’s home), not soteriology. In the New Testament, however, atonement is central to the soteriological metaphors in Paul’s letters, the deutero-Pauline letters, Hebrews, First Peter, First John, and Revelation.

Four Old Testament Books as Inspired and Inspiring

2018 ◽  
Author(s):  
Gerald O’Collins, SJ
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Holy Spirit ◽  
Wisdom Literature ◽  
Ben Sira ◽  
Adam And Eve ◽  
Christian Art ◽  
The New Testament ◽  
The Holy Spirit ◽  
Paul's Letters

This chapter examines the inspired composition and inspiring impact of four Old Testament books (Genesis, Psalms, Isaiah, and Sirach). Biblical texts came from many anonymous persons (e.g. Genesis and the Psalms) and from known individuals (e.g. Sirach). In both cases, the Holy Spirit effected the formation of the final texts, and the subsequent use of such symbolic stories as that of Adam and Eve by biblical and patristic authors (e.g. Paul in Romans; Irenaeus), and in Christian art and literature (e.g. icons and Masaccio; Donne and Milton). The Psalms and Prophets fed into the preaching of Jesus and the New Testament (e.g. Paul’s letters). After the Psalms, Isaiah was the book most quoted by New Testament authors, proving a reservoir for their understanding of God. Ben Sira, author of Sirach, was aware of his authority within the wisdom-literature tradition but not of being inspired by God in writing his book.

The Missing Rhetorical History Between Quintilian and Augustine

2015 ◽  
Vol 33 (4) ◽  
pp. 349-376
Author(s):  
Mike Duncan
Keyword(s):  
New Testament ◽  
Early Christianity ◽  
Classical Rhetoric ◽  
Rhetorical History ◽  
Church Fathers ◽  
Early Christian ◽  
The New Testament ◽  
Christian Thought ◽  
Rhetorical Force ◽  
Apostolic Church

Current histories of rhetoric neglect the early Christian period (ca. 30–430 CE) in several crucial ways–Augustine is overemphasized and made to serve as a summary of Christian thought rather than an endpoint, the texts of church fathers before 300 CE are neglected or lumped together, and the texts of the New Testament are left unexamined. An alternative outline of early Christian rhetoric is offered, explored through the angles of political self-invention, doctrinal ghostwriting, apologetics, and fractured sermonization. Early Christianity was not a monolithic religion that eventually made peace with classical rhetoric, but as a rhetorical force in its own right, and comprised of more factions early on than just the apostolic church.

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